is not sparing of words but very talkatiue Secondly she is not of a meeke spirit but disobediēt to God and her husband yea very stout Last of all she is not an house-doue but a gadder to and fro Now she is without now in the streets She hath this propertie also to lye in wayt for the chastitie of men in euerie place as Thamar did when she sate in the high way to tempt Iudah vnto whoredome 13 Then she taking hold on him kissed him and hardening her face sayd vnto him I haue at home sacrifices of thankesgiuings this day haue I payed my vowes 15 For this cause I am come foorth to meet thee whilest earnestly I seeke thy face in good time I find thee Those speeches of the harlot are here set downe wherein she intreateth him to sup with her Then she taking hold on him kissed him The whorish woman saluteth the young man in a most bold and wanton manner not with an holy but with a filthie kisse As Potiphars wife laid hold on Ioseph to stay him so she layeth hold on the yong mā to draw him toward her house I haue at home sacrifices of thankesgiuing Sith I haue very good fare at home saith she I pray thee come and sup with me God commanded in his law that when any offred peace offrings for their prosperitie part of those sacrifices should be burnt part giuen to the Priest part reserued to be eaten by thē who brought the same Of this part then she speaketh in this place For this cause I am come foorth to meete thee c. Here is great good will pretended but this loue was not true loue in deed because none can loue his neighbour aright but he which loueth God as he ought The sense of these words is as if she should haue sayd Because I beare thee most entire good will I haue not sent a messenger for thee but come my selfe what good lucke is this that I meete with thee 16 I haue decked my bedsted with couerlits with sundry picture workes with curtaines of Egypt 17 I haue perfumed my bed with mirrhe aloes and cynamome The harlot in these words intreateth the yong man hauing now supped with her to stay and lodge in her house all night The reason which she bringeth to this intent is taken from the ornaments and furniture of her bedding I haue princely lodging for thee saith she therefore I pray thee refuse not to stay with me all night Come thy way let vs take our fill of loue vntill the morning let vs delite our selues with amorous ioyes 19 For mine husband is not at home he is gone a farre iourney 20 He tooke in his hand a bag of money at the day appointed he will returne home The naughtie woman in these verses entiseth the young man vnto the verie act of adulterie To this ende she bringeth two reasons whereof the one is pleasure a subtill bayte to take the young manby the other is securitie telling him that her husband is gone a farre iourney which long absence of her husband is confirmed by two fignes thereof the great bag of money which he tooke with him and the set day wherein he appointed to returne 21 She drew him by * or The store of her craft her great craft by the flatterie of her lips she prold him on 22 He followeth her forthwith as an oxe goeth to the slaughter Ce gneces el musar euil I turn these words as Drusius doth who thus rēdreth them in Latin Sicut stultus ad castigationem compedis Pro. class 1. lib. 4. and as a foole to the correction of the fetters 23 Vntill a sharpe pointed weapon cleaueth his liuer like as a bird hasteneth to the snare not knowing that it is set for her life The force or issue of the straunge womans oratiō is declared in these verses First of all herein she is resembled to a schoole-mistresse which leadeth and draweth her nouices and scholers to follow her and do what she prescribeth or perswadeth Secondly he the young man I meane is resembled first to an oxe which followeth rhe drouer to the shambles where he is knockt on the head For indeed in like maner the wanton youth followeth the harlot to her house where the good man comming in at vnawares reuengeth him In the next place the young man is compared to a foolish malefactor led to the prison there to be kept in chaines vntill the day of execution at which time the executioner thrusteth him through with some sharpe pointed sword That the executioners in those times vsed with the sword to thrust through or kill malefactors may appeare 1. Kings 2.25 other places of Scripture to the end that his heart or liuer being cleft or cut in sunder his life may quite be taken away For after this maner it fareth with the witlesse youth who either by the harlots husband or the publike magistrate is at last takē and put to death Last of all the young man is likened to a bird which flying greedily toward the lure is caught in the snare to her destruction For he committing folly with the naughtie woman is by one meanes or other plagued and reuenged 24 Now therefore ô sonnes listen vnto me and hearken to the words of my mouth 25 Let not thy soule go astray toward her wayes wander not aside toward her paths 26 For she hath wounded and strucke downe many and mightie men of all sorts haue bene slaine by her 27 The wayes to her house are the wayes to the graue going dovvne to the secret vautes of death In this conclusion of the chapter Salomon cometh to apply the former parable First he sheweth the remedies of adulterie one whereof is the hearing of the word another the flying of the place where the harlot keepeth Secondly he declareth the ruines which the adulteresse hath wrought in the world whereof one is that she hath slaine innumerable people as may appeare in the destruction of the old world the plaguing of the Israelites for their wantonnesse and the warres betweene the Grecians and Troians another is that the mightie potentates of the world haue also by her meanes bene brought to miserie or death as Sampson Dauid this our Salomon with infinite other THE VIII CHAPTER 1 Doth not wisedome crie and vnderstanding lift vp her voyce 2 On the top of the high places standing by the high way in the place of many pathes 3 At the side of the gates in the comming in of the citie in the entrie of the dores they sing saying THe excellencie of wisedome and vnderstanding is at large set downe in this chapter which containeth two points the one the manner of their calling vnto men to come vnto them in these three verses the exposition whereof is set downe in the interpretation of the twentith and one and twentith verses of the first chapter of this booke the other is the summe or matter of their proclamation
not oppressed shaken with doubting but not giuen ouer to despaire persecuted but not forsaken cast downe but we perish not But the wicked shall be full of miserie The vngodly shall be filled full of infamie pouertie Psal 32.10 heart-griefe and infinite other plagues 23 A prudent man hideth knowledge but the heart of fooles proclaimeth folly The wise man boasteth not of his cunning not vttereth all that he knoweth as fooles are wont to do who either speake of good things vnseasonably or talke of ill things continually 24 The hand of the diligēt shall beare rule but the idle shall pay tribute The meaning hereof is that as labor bringeth men not only to wealth but to honor so sloth bringeth on them not onely pouertie but bondage For in deed the idle come oft to such need and miserie as that they offer them selues to be bondslaues to the rich 25 Heauinesse in the heart of man presseth it downe but a good word cheareth it vp On the one side here the force of inward sorow or care is shewed to be exceeding great For in deed as it causeth the mynd to faint so it maketh the hand to be slow to worke On the other side the efficacie of a comfortable speech is declared to be no lesse the which not onely driueth heauinesse away but bringing ioy into the heart reuiueth all the senses of the bodie making them fit to discharge their dutie 26 The righteous man is more excellent thē his neighbour but the way of the wicked deceiueth them The iust man is better then the wicked man in manie respects and by infinit degrees First his birth is the more noble for he is borne againe of the word spirit Secondly his deeds are more commendable Thirdly his death is sweeter Last of all his life is more blessed in regard of the fauour of God toward him and good successe in his affaires which point is here especially meant For the way of the wicked deceiueth them Their prosperitie is at last turned into aduersitie and their reioycing into mourning 27 The deceiptfull man shall not rost that which he hath caught in hunting but he which is diligent shall enioy the precious substance of a man Like as an hunter oftentimes rosteth not the venison which he hath taken which peraduenture either the dogges deuour or the keeper of the parke taketh away so oftentimes the wicked man enioyeth not that which he got by fraud On the contrary side the iust man possesseth gold siluer such other precious things in account among men 28 In the way of righteousnesse is life and the pathway thereof is immortall Godlinesse bringeth vnto men the good things of this life and of the life to come THE XIII CHAPTER See the expositiō of the first verse of the 10. chapter 1 A wise sonne hearkeneth to the instruction of his father but a scorner will heare no rebuke An obedient child will obey any counsell of his parentes which is good but one that is stubburne will abide no reproofe 2 A good man eateth the frute of his mouth but the soule of transgressours violence 3 He which keepeth his mouth keepeth his life but destruction shall be vnto him who openeth his lippes wide THe godly man who vseth his toung aright shall obtaine the good will of his neighbours Gods blessing two pretious frutes which good speeches bring forth As for the wicked man who breaking Gods lawes abuseth his lippes he shall reape for his labor hatred woundes and Gods curse Surely the case so standeth that he who setteth a watch before his lippes by this meanes preserueth him selfe from many harmes yea somtimes from death But as concerning him whose mouth as a common strumpet spreadeth it selfe to all filthie communication or openeth it selfe to talke lauishly he shall be sure to meete with much trouble and in the end he shall be quite ouerthrowen 4 The sluggard lusteth and yet his soule hath nought but the soule of the diligent shall be made fat To the diligent a promise herein is made against the slothfull a threatning is denounced The sluggard lusteth and yet his soule hath nothing Idle people wanting all necessaries are wishers and woulders but neuer good housholders Sometimes they wish for money sometimes for rayment sometimes for foode but all in vayne But the soule of the diligent shall be made fat On the contrary side they who take great paines in their callings waxing very rich are satisfied with great plētie of all necessaries and comforts 5 The iust man hateth a false matter but it causeth the wicked man to stincke and to be ashamed Whereas it is sayd that the iust mā hateth a false matter this doctrine is taught that an vpright person not onely misliketh euil Rom. 12. but detesteth it as a foule or filthie thing This saying thē notably agreeth with that admonition of S. Paule abhorre euill and cleaue to that which is good It accordeth also with that exhortation of Iude hate the verie coate which is defiled with the flesh Now whereas it is added that it causeth the wicked man to stincke and to be ashamed the sense of these wordes is that euill dealing maketh the vngodly to be abhorred as stincking carions and to liue as spotted men in the earth For the wicked man ceaseth not as it is in the Psalme till he hath practised his sinne which is to be hated Psal 36. 6 Righteousnesse preserueth him who is vpright in way but wickednesse ouerthroweth the sinner The meaning of this sentence is that notorious offendors and hypocrites are vsually plagued in this world for their sinnes Ezech. 9. whereas they who keepe them selues in the obedience of Gods lawes are spared passed ouer in the midst of great and common calamities 7 Some vaunt them selues to be rich whē they haue nothing other fayne them selues to be poore when they haue great substance It is the custome of vayneglorious fooles as here is obserued to make shewe of great riches when in deede they are poore because they affect the name and account of Gētlemen On the contrary side couetous misers not onely in wordes cōplayne of great want in the midst of abundance but to auoid taxes such other charges carie so low a port that oftentimes they are thought seeme scant worth a groat when they haue hundreths or thousandes lying by them 8 The riches of a man are the ransome of his life but a poore man heareth not rebuke Here is shewed that both riches pouertie haue their commodities discōmodies The riches of a man are the ransome of his life As this is one of the vanities vnder the Sunne that riches oftētimes are reserued vnto the hurt of the owner thereof in as much as for the same he is enuied accused yea somtimes also cōdemned so wealth againe hath herein a great commoditie that a man taken captiue in warre by money ransometh his life being drawen into sutes of law by
money mainteineth his right being sicke by money getteth all sortes of remedies finally being in want obtaineth all outward things in a manner by money or money worth On the contrary side pouerty is a sore estate which as we vse to say causeth the old wife to trot but this singular cōmoditie it hath that because the poore man hath nothing to giue or pay no quareller sueth him no thiefe setteth on him no magistrate seazeth on his house 9 The light of the iust shal reioyce but the candle of the wicked shall be put out The prosperitie of the righteous is here compared to the light of the day or to the sunne which reioycing to runne his course continueth firme frō time to time in the skie In like maner then the welfare of the godly shall increase remaine constant The glory of the vngodly on the contrarie side is fitly resembled vnto a candle For euen as a lampe or candle burneth but a while and quickly consumeth so all the pompe and flourishing of the wicked shall suddenly decay and vanish in a moment For this cause it is sayd in a certaine Psalme that light is planted vnto the iust man This maketh Bildab to affirme of the wicked man on the contrarie side Psal 97.11 Iob. 18.6 that the sparke of his fire doth not shine and his candle is put out in his tent 10 Through meere pride a man maketh cōtention but wisedome is with the well aduised The cause or fountaine of strife of peace is here opened and declared Through meere pride a man maketh contention The conceipt of a mans owne excellencie breeding in him contempt of all good counsell maketh his affections fierce and stirreth him yea emboldeneth him to prouoke his neighbors vnto wrath or to contend with them whatsoeuer commeth of it But with the well aduised is wisedome As for those who follow the aduise of Gods word or spirit they are indued with that wisedome which is peaceable whereby they auoyd all occasions of strife yea sometimes they pacifie wrath when it is kindled 11 Substance gotten by vanitie shall be diminished but he which gathereth with the hand shall increase it Goods ill gotten wil quickly consume but he who plyeth his calling faithfully shall thriue He is sayd to gather with the hand who getteth any thing in a lawful calling with a good conscience whether he labour with his bodie or his mind 12 The hope which is differred maketh the heart sicke but a desire which cometh is a tree of life This verse sheweth the danger or hurt of delay the comfort of present good things By hope the thing hoped for is meant whether it be some comforatble newes or some acceptable person Euen as meate long kept from the hungry stomach maketh the body weake so the thing longed for prolonged causeth a feeble soule See an example in Iacob Gen. 45 26. For the minde wanting the thing expected grieueth because it doth not presently enioy it and feareth that it shall neuer haue it On the contrarie side a desire which commeth or is present is a tree of life The sight or receiuing of the good thing which hath bene earnestly wished for healeth the maladie of the heart and reuiueth the spirits 13 He which despiseth the word shall be destroyed but he which reuerenceth the law shall haue peace Contempt of the word of God is threatned in this verse and a reward is promised to obedience So were the Israelites so were Corasin Bethsaida and Capernaum He which despiseth the word shall be destroyed That person who cōtemptuously reiecteth the commandement of God or will by no meanes be subiect thereunto shall be plagued at the last with some fearefull and grieuous punishment But he which reuerenceth or feareth the law So did Iasiah shall haue peace Whosoeuer trembleth at Gods word and putteth it into practise shall enioy prosperitie For as the Psalmist saith See Psal 117. Esa 66.2 there is great peace to those who loue Gods law 14 The doctrine of a wise man is a welspring of life to depart from the snares of death The meaning of this sentence is that the word of God wisely applied is profitable first as a spring of water to enrich the receiuers thereof with manifold good things secondly as a faithfull guide to preserue them from sundrie euils as from sin and death 15 Grace giueth good successe but the way of transgressors is rough Obediēce to the word of God meant here by grace causeth men to prosper the Lord being with them so long as they serue him But the way of transgressors is rough The life of sinners is full of troubles and miseries by reason of their sinnes and like away which is rugged or full of thornes 16 Euerie wise man dealeth with knowledge but a foole layeth his folly open Wisedome is now commended and folly condemned Euery wise man dealeth with knowledge Euerie one who is prudent doth his affaires exactly not onely setting downe the meanes of attaining his enterprises or the order of his matters according whereunto he will then proceed but forecasting the issues and preuenting the hinderances of his attempts But a foole layeth open his folly On the contrarie side he who is vnskilfull or vndiscreet goeth rashly and rawly about all things and by his rude and vnperfect works bewrayeth and layeth open his owne ignorance and vanitie 17 A wicked messenger falleth into euil but a faithfull embassadour healeth Trustie and vnfaithfull dealing in messages is now spoken of A wicked messenger falleth into euill He who doth his arrant slouthfully or guilefully not onely much grieueth other but hurteth him selfe drawing by this means on him selfe both his maisters displeasure and Gods iudgement On the contrarie side a faithfull embassour healeth A trustie messenger freeing his maisters mind from doubts feares and griefes so healeth the maladie thereof as a Phisition cureth the diseases of the bodie For which cause as the leech of the bodie vseth to haue his fee so this embassadour or Phisition of the soule shall haue the good will of men and the blessing of God for his recompence as it were 18 Pouertie and shame shall befall him who withdraweth him selfe from instruction but he which regardeth correction shal be honored The spirit of God herein intreateth of chastisements Pouertie and shame c. Iob. 5.17 Iam. 1.12 He that will not obey good counsell lightly euen in this world commeth to beggerie and infamie For the Lord will despise those who despise him But he which regardeth correction shall be honored He which yeeldeth to wholsome aduise and profiteth by chastisements is made partaker of many good things and namely of credit and dignitie For those who honor God he also will honor 19 The desire present is pleasant to the soule but it is an abhomination to fooles to depart frō euill Herein is shewed how glad men are when they enioy their pleasures how loth they are to
prouidēce it often commeth to passe in this world that the faithfull are the head the vngodly the tayle as it were For euill men bow them selues before the good the vngodly often serue the godly and reuerence them in most humble manner because they are rich or lifted vp vnto honour And the wicked at the gates of the iust man Transgressors also oftē come to the rich mās doores either for almes or fauour or counsell 20 The poore mā is hated euen of his neighbour but the rich mans friends are many He who is in aduersitie is forsaken not onely by straungers but by those who are neare vnto him in dwelling or in kinne On the contrary side euery one fawneth on the wealthy and claimeth kindred of thē neuerthelesse these friends of the rich man are not true friends indeede but they are so called because they pretend great friendship how soeuer in verie truth they are friendes not to him but to his goods which onely they loue 21 He who despiseth his neighbour is a sinner but he who sheweth mercy to the poore is blessed As he who forsaketh or reprocheth his poore brother committeth a greeuous offence so shall he be araigned and punished as a notorious euill doer On the contrary side he who is mercifull to the needie or afflicted shall finde mercy That to deale hardly with the afflicted is a greeuous sinne it may appeare by that speech which Iob vseth to his friēds who were so bitter vnto him when he saith vnto them you rush vpon the orphāt Iob. 6.26 when you digge a pit for your friend Moreouer that the word sinner is taken in the Scripture for one who being guiltie is arayned or condemned is manifest by that speech of Bathsheba to Dauid in the booke of the Kings 1. King 1.21 otherwise I my sonne Salomon shal be sinners that is in danger of death or condemned to dye 22 Do not they who deuise mischief goe astray but mercy and truth shall be vnto those who practise that which is good The meaning of the former part of this sentence is that it is a most certaine truth confirmed by dayly experience that the inuentors and workers of euil things haue ill successe or perish For by the borowed speech of going astray which to do is a daungerous and vncomfortable thing missing of a mans purpose and meeting with some trouble is ment Thus much Eliphaz also teacheth in the booke of Iob when speaking of the Lordes ouerthwarting of the wicked in their ill enterprises he saith Iob. 5.12 He maketh frustrate the deuises of the craftie so that their hands are able to doe nothing c. The sense of the latter part of this parable is that the Lord sheweth fauour and performeth his promises vnto those who studie to glorifie him to do good to their neighbours 23 In euery labour there is increase but the talke of the lippes onely bringeth want Some gaine is to be gotten by euery kinde of worke as euen by making of a button of the tagge of a point But by vaine and idle pratling or talking that which a man hath consumeth For whilst much talke is spent much time is lost whilest much time is lost litle or nothing being got much of the stocke is consumed 24 The riches of the wise are their crowne the follie of fooles remaineth follie It should not be so indeede yet so it commeth to passe that wisedome in a poore man is contemned For be a man neuer so learned if he be not wealthy he is not esteemed but may sit well inough without doores See an example in Iob. Iob. 29.2.3.4.5.6.7 c. But when as both wisedome maketh him to vse his wealth aright so wealth maketh him the more admirable and the more to be accounted of in as much as it is as it were a crowne of authoritie and glorie to him On the contrary side let a foole be neuer so rich yea let him be clothed in scarlet or purple he neither will nor can be any other thē a Naball still remaining foolish for all his wealth and cōtemptible for his follie 25 A true witnesse deliuereth liues but a deceiptfull one forgeth lyes He who testifieth the truth oftentimes saueth the liues of the innocēt but a false witnesse is a hammer as it were or a sword to slay men 26 In the feare of the Lord there is strong hope who is wont to be a refuge to his children 27 The feare of the Lord is a well spring of life to depart from the snares of death The sonlike awe of the Lord or reuerencing of his Maiestie See before 1.7 is herein commēded in two respectes The one is for that it maketh men couragious and strōg of faith in troubles The other is for that it ministreth vnto them store of all good things For thus much is meant by a well spring 28 In the multitude of people is the honor of a king but by the want of people commeth the destruction of a Prince Nothing is more sure than that in the multitude of people is the honour of a king For that ruler which hath store of subiectes vnder him may in time of warre be garded by them receiueth from them much tribute by them is witnessed to be iust mercifull seeing otherwise so many would not liue vnder him Neuerthelesse it is againe as true on the other side that by the want of people commeth the destruction of the Prince For that Prince which wanteth people wanteth reuerence reuenues and defence 29 He who is slow to wrath aboundeth with vnderstanding but he who is of an hastie mynde raiseth vp follie The patient man is exceding wise in as much as he cutteth of quarelling and knoweth how to vanquish him selfe but the furious man by foolish words gestures or deedes kindleth strife 30 A sound heart is the life of the flesh but enuie is the * Or rather the magot of the bones For the Hebrew word Rachab signifieth so much rottennesse of the bones A quiet minde causeth health to the body but fretting at a mans owne trouble or els anothers prosperitie tormenteth the poore carcase without and within 31 He which oppresseth the poore reprocheth him who made him but he who sheweth mercy to him that is in neede honoureth him That person which dealeth hardly with the poore hurting them in body goods or name Mat. 25.40 sinneth highly against God whom in his creatures he disgraceth as it were So againe he which doth good vnto those that want doth good vnto the Lord whose workemāship and people they are and thus honoureth as it were the maister in his seruants 32 The wicked man * Or driuen on forward casteth him self away in his trouble the righteous man hath hope in his death The difference betweene the godly and the wicked in the day of aduersitie here is shewed The vngodly person when he is in trouble either thrusteth him selfe
is declared in this sentence Wine or strong drinke will make thee stagger as thou goest and cause thee to thinke that all things swimme 35 Some haue striken me shalt thou say yet haue I not bene sicke some haue beaten me yet I haue not felt it when I shall awake I will go on I will seeke after this yet more and more Two other particular harmes besides those which already haue bene named are herein specified To cōclude ô my sonne strong drinke or wine will both make thee senselesse so that thou shalt not feele the blowes which are giuē thee when thou art tipsie and which is worse it will make thee so sensuall as that like a dogge returning to his vomite thou shalt from time to time thirst and seeke after the pots which wil be thy bane THE XXIIII CHAPTER 1 Enuie not the wicked See the 17. vers of the former Chapter neither desire to be with them 2 For their heart imagineth destruction and their lippes speake mischief SEeing the vngodly do most wicked actes speake most mischieuous wordes neither earnestly desire their prosperous estate neither couet to be in their companie 3 Through wisedome an house is builded and by vnderstanding it is established 4 And by knowledge the inward rowmes thereof are filled with all pretious and pleasant substance Great vse there is of wisedome euery way First hereby an house is erected Secondly made strong polished Last of all filled with all store of necessaries and delites 5 Let a wise man be with * Or with strength Ecclesiastes 9.13.14 the forces of strength and the man of vnderstanding who fortifieth might 6 For by pollicie thou shalt make warre * Or for thy self vnto thine owne good and by the multitude of counsellers obtaine safetie The vse of wisedome in the field is also great Let a wise man be with the forces of strength c. Let a prudent person lead and rule the armie and such a one who by his skil can adde strength to the mightie souldiers For thou shalt winne the field not by strength but by pollicie and thou shalt be protected from daunger not by the might or multitude of armed men but by the aduise and counsell of many wise men Before 21.22 7 Wisdome is too high to a foole he cannot open his mouth in the gate There is moreouer great vse of wisedome in the iudgement hall Wisdome is too high to a foole The simple or foolish man is so pressed downe with earthly cares and pleasures that he cannot attaine to vnderstanding or wisedome which hideth her selfe from scorners Hence it is that he cannot open his mouth in the gate By reason that he wanteth a gift or facultie he is not able to speake in publicke assemblies nor called to deale in matters in the seate of iudgement which was in old time placed in the gates 8 Him that studieth to do euill people will call a most misciheuous man Such a one as euen vpon his bed deuiseth sundry wayes of bringing iniquitie to passe shall be counted and called both by priuate persons and Magistrates a most abhominable and notorious offender 9 The wicked deede of a * Or of follie or frayltie foole is * Or as a sinne to be condēned a sinne but the euill fact of a scorner is an abhomination to euery man There are degrees and differences of sinnes The wicked act which through frailtie or errour is committed by a simple or ignorant man is to be punished and blamed seeing ignorance or frayltie excuseth not in the whole but in part As for the sin or crime which is done by one who offendeth of knowledge of pride and furie in as much as it is committed with an high hand as it is most seuerely to be reuenged so euery man cannot but most abhorre it 10 Art thou faynt in the day of aduersitie is thy strength * Or streight I read this sentence interrogatiuely with Drusius the wordes well bearing or requiring an interrogation small 11 Deliuer them that are drawen to death for shouldest thou withdraw thy selfe from thē who go downe to the slaughter 12 If thou say behold we knew not of it shal not he who pondereth the hearts vnderstand it and doth not he know it who preserueth thy soule doth not he also recompence euery man according to his workes Euery one is here exhorted according to his place and power to helpe the afflicted Art thou faynt See an example in the states of Iudea 1. Sam. 14.46 and in Hester Hest 8.4 c. What doest thou in the day of trouble carrie thy self fayntly through want of courage not succouring those who are oppressed Deliuer them c. Be not thus faint hearted but rather by all lawfull meanes and by thy power if thou art a Magistrate rescue those who are vniustly molested or condemned If thou say c. Now if thou seekest excuses or pleadest ignorance as that thou knowest not whether they be in trouble or no or whether their cause be good or bad or how to helpe them shall not the searcher of the hearts perceiue whether thou dissemblest or no or shall not he who preserueth thee in safetie and prosperitie to the end that thou mayest succour such as are in miserie consider thy dealing with thy poore brethren and him selfe deale with thee according to thy desert 13 My sonne Psal 19.11 eate honie for it is good and the honie comb which will be sweet to the roofe of thy mouth 14 So shall the knowledge of wisedome be vnto thy soule if thou find it and there will be a reward and thy hope shall not be cut off Let the word and grace of God ô man be sweet and comfortable to thee as the hony and the honie comb which if thou obtaine it will go well with thee 15 Lay no wayt ô wicked man at the house of the righteous and spoyle not his resting place 16 For a iust mā falleth seuē times and riseth againe but the wicked * Or fall or are ouerthrowen See Iob. 5.27 Psal 37.24 Psal 34.19 See an example 1. Sam. 19.11.12 vers perish in euill Neither seeke by craft to intrap or apprehend the innocēt or godly person neither by violence oppresse or molest him For although the troubles of the righteous man are many yet God in time deliuereth him out of them all On the contrary side the vngodly so fall into aduersitie as therein they are forsaken and ouerthrowen 17 Be thou not glad when thine enemy falleth and let not thine heart reioyce when he stūbleth 18 Lest in the eyes of the Lord beholding it it seeme euill and he turne his wrath from him vpon thee Triumph not ouer thine aduersarie whē he is afflicted yea be farre off from conceiuing any vncharitable ioy proceeding from secret hatred in this respect lest the Lord ceasing to punish him turne him selfe to plague thee which thing will be smally
wil not lay aside his iniquities or impieties not onely his sinnes shall prouoke God but euen his prayers and they shal not onely be reiected but be abhominable and matter of offending and incensing the Lord to wrath As therfore such a one did refuse to heare God speaking in his law so the Lord will in iustice refuse him speaking to him by prayer Therefore aboue all things be more ready to heare then to offer the sacrifice of fooles 10 Whosoeuer leadeth aside the vpright into an euill way shall him selfe fall into his owne pit but the iust shall possesse that which is good Seducers are herein threatned with the Lords iudgement They are fitlie resembled vnto theeues or robbers who lead true men out of the way oftentimes to spoile them of their goods For euen so the wicked are seduced and seduce others 2. Tim. 3. drawing them into daunger vnto the committing of sinne or vnto heresies But they shall fall into their owne snare as did the accusers of Daniell Act. 13. Elimas the sorcerer Saul Haman Achitophell In the meane time they who are vpright or sincerely and constantly serue the Lord shall not only escape the euils which seducers labour to bring them into but attaine and enioy riches honour glorie and saluation 11 A rich man seemeth wise in his owne eyes but the poore man who is prudent findeth him out Conceited arrogancie vsually accompanying aboundance of wealth is now reproued It is the custome not of godly rich men but of wealthie worldlings both to ascribe the getting of their goods to their owne wisedome and to like wonderfully well of their owne speeches actions and courses Wherfore not without cause doth Paul will Timothie to put thē in minde not to be high minded Now againe it is the manner of foolish poore people who measure all things by wealth to flatter them as the multitude did Herod crying out it is the voyce of God and not of man But the godly poore man who knoweth the word is indued with the spirit of discretion will so search and finde the rich man out that he will discerne if neede require declare him to be either an ignorant or wicked person Iohn 9. as may appeare in blind Bartimaeus his conference with the Pharisies Neuerthelesse as this ought to humble the rich that the poore go somtimes beyond them in spirituall gifts so ought it not to breed any malapertnesse in the poore who should alwayes be farre off from dealing saucilie with their betters 12 When the righteous triumph there is great glory but when the * In the wicked mens rising vp wicked are listed vp a man is sought for Tyrannie is spoken of in this sentence a vice most contrarie vnto the mild and righteous gouernement of the iust For their raigne bringeth forth glory as a most pretious fruite so that it causeth Religion to florish peace to abound plētie to be in euery place to conclude temporall and spirituall blessings to spread farre and neare What miracles were done in the wildernesse whilest Moses ruled What conquests had Ioshua What peace was vnder Salomon What zeale vnder Dauid On the contrary side wicked rulers make hauocke of Church and common wealth They seeke for the godly to slay them the rich to spoile them all to molest thē But of this point more hereafter in the exposition of the 28. verse of this Chapter as also in the interpretation of the second verse of the next Chapter 13 He which hideth his sinnes shal not prosper but he which confesseth and forsaketh them shall receiue mercie Hypocrites are threatned with a miserable iudgement He which hideth his sinnes either by denying that euill which he hath done or lessening it or else continuing in it shall not prosper but shal be left and remaine in grief of minde pouertie sicknesse or some other trouble as Dauid was vntill such time Psal 32. as he confessed his sinne against him selfe But he which confesseth his sinnes to the Lord as Iob did Iob. 31.33 and not onely acknowledgeth them in wordes but indeede and affection forsaketh them shall not onely be forgiuen but obtaine many graces and blessings as did the prodigall sonne It is not alwayes necessarie to publish secret sinnes to men which may but breed offence and infamie and dishonour to the Lord. Neuerthelesse somtimes this also is to be done both publickly and priuatly But both manifest and secret offences are alwayes to be acknowledged vnto the Lord and sinne is alwayes to be forsaken It is no maruaile if diuers many yeares together are not taken from the racke of the Lordes visitation seeing they will not confesse their iniquities to him as they ought See a like promise Iob. 8. chap. 4.5.6.7 vers 14 Blessed is the man who greatly feareth alwayes but he which hardneth his heart shall runne headlong into euill Securitie is a forerunner of Gods iudgements but the mā is happy which feareth alwayes Indeed whosoeuer is possessed or tormented with a seruile feare is most miserable But he which is indued with a son-like feare so that he dreadeth to sweare vainly to prophane the Saboth or to sinne against God he which worketh on his saluation with feare and trembling so that he stādeth in awe of the Lord not only in the Church but out of the same finally he which reuerenceth the Lord continually so that he feareth him not for an houre or day or month or by fits as some which haue an aguelike feare now and then vpon them but all the dayes of his life is most happy For such a one doth no euill the Lord heareth his prayers and maketh him at the last an inheritour of his kingdome The secure people of the world on the contrary side harden their hearts both by resisting the word and by not profiting by the Lordes workes and by not yeelding vnto the motions of his spirit They do therfore but treasure vp wrath against the day of wrath so fall at last into sinne into trouble into the iawes of death to conclude euen into hell For whē they say peace peace then sudde in destruction commeth on them 15 A vvicked ruler ouer the poore people is as a roaring Lyon and a rouing beare The rage of tyrants is here fitlie compared to the crueltie and rauening of beares Lyons 1. Sam. 17. which pray on the lambes and on the sheepe For as the Lyon frayeth the poore beasts with his roaring prayeth on thē with his teeth and as the beare searcheth thē out and teareth them with her pawes so vngodly superiours of all sortes threaten oppresse and slay such as can make no resistance They which are of the lowest degree are sometimes as fierce as beares or lions but rulers should be pastors not wolues and parentes not tyrants Not onely diuers Magistrates are tyrants but many housholders are beares and lions in their families But Christian maisters must remit their threatnings and lay
a little paltrie gaine for a dinner yea for a morsell of bread Not onely Magistrates are to take heed that they be farre from this sinne but other also If Ministers are giuen to this vice they will teach false doctrine or smoother the truth that they may still enioy the rich mens trenches If people be caried away with it you shall see them extoll a Papist for a litle relief at his doore 22 A man of an euill eye maketh hast to get riches but he knoweth not that pouertie shall befall him Of the crew before spoken of are moreouer miseserable niggards who are noted to be men of an euill eye because with the eye they desire other mens goods enuie their neighbours prosperitie grudge those who come vnto their tables the very meate which they eate Such Labans spare care and toyle exceedingly imagining through their industrie and pinching both to attaine to abundance and alwayes to liue in plentie Yet at last by some casualtie or by death pouertie which they flie by all meanes commeth vnto them Luke 12. Luke 16. as may appeare in the rich glutton described in the Gospell See this parable expounded in the Psal 39.49 Also oft before in this booke 23 He which reproueth a man in the * Or after me 〈◊〉 Tremellius taketh it end shall rather finde fauour then he * Softeneth his tongue vvhich flattereth with his tongue The vaine and needie people of this world seeking by all meanes to enrich them selues vse flattering speeches to this intent knowing that faire words make fooles faine But yet as here is shewed they which reproue shall finde more fauour then they which flatter Indeede many finde fault with other and controll them but because they do this with an harsh spirite and in an vndiscreet manner their speeches make them rather odious theÌ„ gracious vnto the parties rebuked But he which reproueth his neighbours iustly wisely charitablie that to a good end and as Paule speaketh to Titus that they may be sound in the faith he shall reape a pretious frute after his labour True it is the wicked and sottish people of the world will hate them most which rebuke them most for sinne For with such flatterie getteth friends and truth hatred Neuerthelesse they which haue any sparke of grace or are wise will beare good will to a reprouer and hate a flatterer The consideration of the reprouers affection his reasons will winne the partie reproued to amendment and raise vp in him a great liking of that man or that woman who told him of his fault as may appeare in the example of Dauid Psal 141. Let vs then rather by wholesome rebukes labour to profit our frieÌ„ds then seeke to please them by soothing speeches O saith flesh and bloud I shall loose my friend and gaine if so I do But fie vpon such lothnesse to displease as betrayeth a friend eueÌ„ vnto Sathan him selfe Let rather the commaundement of our Sauiour moue vs to reproue our brother betweene him and vs. Ezech. 13. Let wo threatned by Ezechiell hold vs backe from sowing pillowes vnder euery elbo◠〈◊〉 He vvhich spoiling his father or his mother saith it is no sinne is companion to a man vvho is * Destroyer or spoiler as Exod. 32.23 before 13. â—0 a murderer Robbing of parents or spoyling of them by any meanes is a great and grieuous sinne To steale from a stranger is no small fault which sinne those who commit are iustly punished with death It must needs then be a detestable kinde of robberie and iniurie when not strangers but parents shal be not lighty endamaged but spoiled by their children and that without scruple of conscience and securelie A notable example hereof we haue in Micha of whom meÌ„tion is made in the bookes of Iudges Iud. 17. who although he had stolne from his mother eleueÌ„ hundred shikles of siluer yet made he no conscience to disclose his theft or to restore it vntill such time as he heard his mother wish a bitter curse vnto the theef then he acknowledged his fact not of any remorse of heart but onely to auoyde the curse which his mother had pronounced Thus doth the heart of vngodly childreÌ„ seduce them oftentimes who say these goods belong vnto me they are mine own I haue my part in them why should I not take them vse them spend them But howsoeuer such a wretch may delude him selfe he is in the fault and punishment to be ioyned not a common theefe and robber but with a destroyer and murderer That the word here vsed signifieth thus much may appeare 64. Esay Exod. 12.23 The Lord in Deut. 21. expresly commaundeth that such children be stoned to death Of this generation are all childreÌ„ who pilfer from their parents spend their goods riotously incurre debt and make their parentes pay it put their mothers by from their right after their fathers decease or as Lords ouer their parents goods do what they list with them 25 He vvhich * Broad is high minded stirreth vp strife but he which trusteth in the Lord shal be made fat The high minded are here beaten downe for that such are meant by those who are of a large soule may appeare by that expectatioÌ„ of Paul to Timothy â— Tim 7.17 which may serue as a perfect exposition of this sentence CoÌ„mauÌ„d the rich of this world not to be high minded nor to trust in the vncertaintie of riches but in the liuing God who giueth vnto vs all things richly vnto fruition The which last words also declare what is meant here by being fat which being a borowed speech taken from those who are in good plight of body noteth out the abundance of Gods blessings He then which is high minded secure and frolike in regard of his outward prosperitie â—uke 12. as was the rich glutton saith that he shall neuer be remoued Psal 30. as Dauid did and despiseth his neighbours oppresseth them and raiseth vp vnnecessarie warres and strifes â— Chro. 18. as did Iehosaphat when he prouoked the Syrians by the which iarres and contentions he must needes be vexed and somewhat pulled down in his estate But he which is humble in all estates and trusteth in the Lord Psal 131. as the Prophet willeth Israell to do shall prosper in body and in soule and be satisfied with peace of heart and many good things Psal 63. 92. as it were with marrow 26 He which trusteth in his owne * Heart soule is a foole but he vvhich vvalketh * In wisedome vvisely shall deliuer him selfe They that are wise in their owne eyes fall into the sinne before coÌ„demned and are here fitly reproued Such trust in their heart as imagine that they haue no neede of the helpe or aduise of other and refuse to follow the direction of the godly wise giuing theÌ„ sound couÌ„saile out of the word For these deuise new conceites